Chapter I. Peculiar operations of the Holy Spirit under the Old
Testament preparatory for the New.

The work of the Spirit of God in the new creation; by some
despised — Works under the Old Testament preparatory to the new creation —
Distribution of the works of the Spirit — The gift of prophecy; the nature,
use, and end of it — The beginning of prophecy — The Holy Spirit the only
author of it — The name of a “prophet;” its signification, and his work —
Prophecy by inspiration; whence so called — Prophets, how acted by the Holy
Ghost — The adjuncts of prophecy, or distinct ways of its communication —
Of articulate voices — Dreams — Visions — Accidental adjuncts of prophecy —
Symbolical actions — Local mutations — Whether unsanctified persons might
have the gift of prophecy — The case of Balaam answered — Of writing the
Scriptures — Three things required thereunto — Of miracles — Works of the
Spirit of God in the improvement of the natural faculties of the minds of
men in things political — In things moral — In things corporeal — In things
intellectual and artificial — In preaching of the word.

Having passed
through these general things, which are of a necessary previous
consideration unto the especial works of the Holy Ghost, I now proceed unto
that which is the principal subject of our present design; and this is, the
dispensation and work of the Holy Spirit of God with respect unto the
new creation, and the recovery of mankind or the church of God
thereby. A matter this is of the highest importance unto them that
sincerely believe, but most violently, and of late virulently, opposed by
all the enemies of the grace of God and our Lord Jesus Christ.
The weight and concernment of the doctrine hereof have in part been spoken
unto before. I shall at present add no farther considerations to the same
purpose, but leave all that fear the name of God to make a judgment of it
by what is revealed concerning it in the Scriptures, and the
uses whereunto it is in them directed. Many, we know, will not
receive these things; but whilst we keep ourselves, in the handling of
them, unto that word whereby one day both we and they must either
stand or fall, we need not be moved at their ignorance or pride, nor at the
fruits and effects of them, in reproaches, contempt, and scorn: for ἔχει Θεὸς ἔνδικον ὄμμα.

Now, the works of the Spirit, in reference unto the new
creation, are of two sorts:— First, Such as were preparatory unto
it, under the Old Testament; for I reckon that the state of the old
creation, as unto our living unto God, ended with the entrance of sin and
giving 126the first promise. Whatever ensued thereon, in a way
of grace, was preparatory for and unto the new. Secondly, Such as were
actually wrought about it under the new. Those acts and workings
of his which are common to both states of the church, — as is his
effectual dispensation of sanctifying grace towards the elect of
God, — I shall handle in common under the second head. Under the first, I
shall only reckon up those that were peculiar unto that state. To
make way hereunto I shall premise two general positions:—

1. There is nothing excellent amongst men, whether
it be absolutely extraordinary, and every way above the production
of natural principles, or whether it consist in an eminent and peculiar
improvement of those principles and abilities, but it is ascribed
unto the Holy Spirit of God, as the immediate operator and
efficient cause of it. This we shall afterward confirm by instances. Of
old he was all; now, some would have him nothing.

2. Whatever the Holy Spirit wrought in an eminent manner
under the Old Testament, it had generally and for the most part,
if not absolutely and always, a respect unto our Lord Jesus Christ
and the gospel; and so was preparatory unto the completing of the
great work of the new creation in and by him.

And these works of the Holy Spirit may be referred unto the
two sorts mentioned, namely, — 1. Such as were extraordinary, and
exceeding the whole compass of the abilities of nature, however improved
and advanced; and, 2. Those which consist in the improving and
exaltation of those abilities, to answer the occasions of life and
use of the church.

Those of the first sort may be reduced unto three heads:—
1. Prophecy. 2. Inditing of the Scripture. 3. Miracles. Those of the other
sort we shall find:— 1. In things political, as skill for
government and rule amongst men. 2. In things moral, as fortitude
and courage. 3. In things natural, as increase of bodily strength.
4. In gifts intellectual, — (1.) For things sacred, as to preach
the word of God; (2.) In things artificial, as in Bezaleel and Aholiab.
The work of grace on the hearts of men being more fully revealed under the
New Testament than before, and of the same kind and nature in every state
of the church since the fall, I shall treat of it once for all in its most
proper place.

I. 1. The first eminent gift and work of the Holy Ghost
under the Old Testament, and which had the most direct and immediate
respect unto Jesus Christ, was that of prophecy: for the chief and
principal end hereof in the church was to foresignify him, his sufferings,
and the glory that should ensue, or to appoint such things to be observed
in divine worship as might be types and representations of him; for the
chiefest privilege of the church of old was but to hear tidings of the
things which we enjoy, Isa. xxxiii.
17. As Moses on the top of 127Pisgah saw the land of
Canaan, and in spirit, the beauties of holiness to be erected therein,
which was his highest attainment; so the best of those saints was to
contemplate the King of saints in the land that was yet very far from them,
or Christ in the flesh. And this prospect, which by faith they obtained,
was their chiefest joy and glory, John viii.
56; yet they all ended their days as Moses did, with respect
unto the type of the gospel state, Deut.
iii. 24, 25. So did they, Luke x. 23, 24; “God having
provided some better thing for us, that they without us should not be made
perfect,” Heb. xi. 40. That this was the
principal end of the gift of prophecy Peter declares, 1 Epist. i. 9–12: “Receiving the end
of your faith, the salvation of your souls. Of which salvation the
prophets have inquired and searched diligently, who prophesied of the grace
that should come unto you: searching what, or what manner of time the
Spirit of Christ which was in them did signify, when it testified
beforehand the sufferings of Christ, and the glory that should follow.
Unto whom it was revealed, that not unto themselves, but unto us they did
minister the things, which are now reported unto you.” Some of the
ancients apprehended that some things were spoken obscurely by the
prophets, and not to be understood without great search, especially such as
concerned the rejection of the Jews, lest they should have been provoked to
abolish the Scripture itself;5353Σημείωσῃ
δ’ ὥς τινα μὲν εἴρηται δι’ αἰνιγμάτων, τινὰ δὶ φανερώτερον. Τὰ μὲν οὗν δι’
ἐπικρύψεως ἡγοῦμαι τῶν ἐκ περιτομῆς ἕνεκα κεκαλλυμμένως ἀποδεδόσθαι, διὰ τὰ
θεσπιζόμενα κατ’ αὐτῶν σκυθρωπά. Δι’ ἅπερ εἰκὸς ἦν καὶ ἀφανίσαι αὐτοῦς τὴν
γραφὴν, εἰ ἐκ τοῦ προφανοῦς τὴν ἐσχάτην αὐτῶν ἀποβολὴν ἐσήμαινεν —
Euseb. Demonst. Evangel. lib. vi.
Proœm. but the sum and substance of the prophetical work
under the Old Testament, with the light, design, and ministry of the
prophets themselves, are declared in those words. The work was, to give
testimony unto the truth of God in the first promise, concerning the coming
of the blessed Seed. This was God’s method:— First, he gave himself
immediately that promise which was the foundation of the church, Gen. iii. 15; then by revelation unto
the prophets he confirmed that promise; after all which the Lord Christ was
sent to make them all good unto the church, Rom. xv.
8. Herewithal they received fresh revelations concerning his
person and his sufferings, with the glory that was to ensue thereon, and
the grace which was to come thereby unto the church. Whilst they were thus
employed and acted by the Holy Ghost, or the Spirit of Christ, they
diligently endeavoured to come to an acquaintance with the things
themselves, in their nature and efficacy, which were revealed unto
them;5454
“Omnes prophetæ illa tantummodo sciebant
quæ illis fuissent a Domino revelata. Unde et rex Hieremiam dubio
interrogat, Si in ea hora qua cum illo loquebatur apud eum sermo Domini
haberetur. Sed et Eliseus dicit, Quomodo hæc Dominus abscondit a
me; et Elias præter se esse alios qui Deum colerent ignoravit.”
— Hieron. Comment. in Epist. ad Roman. cap. ii. yet so as
considering that not 128themselves, but some succeeding
generations, should enjoy them in their actual exhibition. And whilst they
were intent on these things, they searched also, as far as intimation was
given thereof by the Spirit, after the time wherein all these things should
be accomplished; both when it should be, and what manner of time it should
be, or what would be the state and condition of the people of God in those
days. This was the principal end of the gift of prophecy, and this the
principal work and employment of the prophets: The first promise was given
by God in the person of the Son, as I have proved elsewhere, Gen. iii. 15; but the whole
explication, confirmation, and declaration of it, was carried on by the
gift of prophecy.

The communication of this gift began betimes in the world,
and continued, without any known interruption, in the possession of someone
or more in the church at all times, during its preparatory or subservient
estate. After the finishing of the canon of the Old Testament, it ceased
in the Judaical church until it had a revival in John the Baptist; who was
therefore greater than any prophet that went before, because he made the
nearest approach unto and the clearest discovery of the Lord Jesus Christ,
the end of all prophecies. Thus God “spake by the mouth of his holy
prophets,” τῶν ἀπ’ αἰῶνος, “which have
been since the world began,” Luke i.
70. Adam himself had many things revealed unto him, without
which he could not have worshipped God aright in that state and condition
whereinto he was come; for although his natural light was sufficient to
direct him unto all religious services required by the law of creation, yet
was it not so unto all duties of that state whereinto he was brought by the
giving of the promise after the entrance of sin. So was he guided unto the
observance of such ordinances of worship as were needful for him and
accepted with God, — as were sacrifices. The prophecy of Enoch is not only
remembered, but called over and recorded, Jude
14, 15. And it is a matter neither curious nor difficult to
demonstrate, that all the patriarchs of old, before the flood, were guided
by a prophetical spirit in the imposition of names on those children who
were to succeed them in the sacred line. Concerning Abraham, God expressly
saith himself that he was a prophet, Gen. xx.
7, — that is, one who used to receive divine revelations.

Now, this gift of prophecy was always the immediate effect
of the operation of the Holy Spirit. So it is both affirmed in general and
in all the particular instances of it. In the first way, we have the
illustrious testimony of the apostle Peter: 2 Epist. i. 20, 21, “Knowing this
first, that no prophecy of the Scripture is of any private interpretation.
For the prophecy came not in old time by the will of man, but holy men of
God spake as they were moved by the Holy Ghost.” 129This is a
principle among believers, this they grant and allow in the first place, as
that which they resolve their faith into, — namely, that the “sure word of
prophecy,” which they in all things take heed unto, verse
19, was not a fruit of any men’s private conceptions, nor was
subject to the wills of men, so as to attain it or exercise it by their own
ability;5555Οἳ δὲ τοῦ Θεοῦ ἄνθρωποι
πνευματοφόροι πνεύματος ἁγίου, καὶ προφῆται γενόμενοι ὑπ’ αὐτοῦ τοῦ Θεοῦ
ἐμπνευσθέντες καὶ σοφισθέντες ἐγένοντο θεοδίδακτοι, καὶ ὅσιοι καὶ
δίκαιοι. — Theophil. ad Autolycum. lib. ii. “Prophetæ voces itemque
virtutes ad fidem divinitatis edebant.” — Tertul. Apol. cap. xviii.Οὐδ’ ἀνδρὸς τοῦτο ποιεῖν, ἢ σοφοῦ τινος καὶ θείου;
ἢ θεὸς ἂν ἔχοι φαίη τις ἂν, τοῦτο τὸ γέρας. Καὶ γὰρ οὐ τοῦ μάντεως, τό
διότι, ἀλλὰ τὸ ὅτι μόνον εἰποῦ. — Plotin. Ennead.
iii. lib. 3. but it was given by “inspiration of God,”
2 Tim. iii. 16: for the Holy Ghost,
by acting, moving, guiding the minds of holy men, enabled them thereunto.
This was the sole fountain and cause of all true divine prophecy that ever
was given or granted to the use of the church. And, in particular, the
coming of the Spirit of God upon the prophets, enabling them unto their
work, is frequently mentioned. Micah declares in his own instance how it
was with them all: Chap. iii.
8, “But truly I am full of power by the Spirit of the Lord, and of judgment, and of might,
to declare unto Jacob his transgression, and to Israel his sin.” It was
from the Spirit of God alone that he had all his ability for the discharge
of that prophetical office whereunto he was called. And when God would
endow seventy elders with a gift of prophecy, he tells Moses that he would
“take of the Spirit that was upon him,” and give unto them for that
purpose; that is, he would communicate of the same Spirit unto them as was
in him. And where it is said at any time that God spake by the prophets,
or that the word of God came to them, or God spake to them, it is always
intended that this was the immediate work of the Holy Ghost. So says David
of himself, “The Spirit of the Lord spake by me,” or in me, “and
his word was in my tongue,” 2 Sam. xxiii.
2. Hence our apostle, repeating his words, ascribes them
directly to the Holy Ghost: Heb. iii.
7, “Wherefore, as the Holy Ghost saith, To-day if ye will hear
his voice;” and chap. iv. 7, “Saying in David.” So the
words which are ascribed unto the “Lord of hosts,” Isa. vi. 9, 10, are asserted to be the
words of the Holy Ghost, Acts xxviii. 25–27. He spake to
them, or in them, by his holy inspirations; and he spake by them in his
effectual infallible guidance of them, to utter, declare, and write what
they received from him, without mistake or variation.

And this prophecy, as to its exercise, is considered two
ways:— First, precisely for the prediction or foretelling things
to come; as the Greek word, and the Latin traduced from thence, do signify.
So prophecy is a divine prediction of future things, proceeding from
divine 130revelation. But the Hebrew נָכָא‎, — whence are נָבִיא‎, “a prophet,” and נְבוּאָה‎, “prophecy,” — is not confined unto any
such signification, although predictions from supernatural revelation are
constantly expressed by it. But in general, secondly, the word signifies
no more but to speak out, interpret, and declare the mind or words of
another. So God tells Moses that he would “make him a god unto Pharaoh,” —
one that should deal with him in the name, stead, and power of God; and
“Aaron his brother should be his prophet,” Exod. vii.
1, — that is, one that should interpret his meaning and declare
his words unto Pharaoh, Moses having complained of the defect of his own
utterance. So prophets are the “interpreters,” the declarers of the word,
will, mind, or oracles of God unto others. Such a one is described,
Job xxxiii. 23. Hence, those who
expounded the Scripture unto the church under the New Testament were called
“prophets,” and their work “prophecy,” Rom. xii.
6, 1
Cor. xiv. 31, 32; and under the Old Testament those that
celebrated the praises of God with singing in the temple, according to the
institution of David, are said therein to “prophesy,” 1
Chron. xxv. 2. And this name, נָכִיא‎, a “prophet,” was of ancient use; for so God
termed Abraham, Gen. xx. 7. Afterward, in common use,
a prophet was called רֹאֶה‎ and חֹזֶה‎, “a seer,” because of their divine
visions (and this was occasioned from those words of God concerning Moses,
Num. xii. 6–8; and this being the
ordinary way of his revealing himself, — namely, by dreams and visions, —
prophets in those days, even from the death of Moses, were commonly called
seers, which continued in use until the days of Samuel, 1 Sam. ix. 9); and אִישׁ־אֱלֹהִים‎, “a man of God,” 1
Sam. ii. 27; which name Paul gives to the preachers of the
gospel, 1 Tim. vi. 11, 2
Tim. iii. 17. And it is not altogether unworthy of observation
what Kimchi notes, that the verb
נָבָא‎ is most frequently used in the
passive conjugation niphal, because it denotes a receiving of that from God
by way of revelation which is spoken unto others in a way of prophecy. And
as it lies before us as an extraordinary gift of the Holy Ghost, it is
neither to be confined to the strict notion of prediction and foretelling,
nor to be extended to every true declaration of the mind of God, but only
to that which is obtained by immediate revelation.

This peculiar gift, therefore, of the Holy Spirit
we may a little distinctly inquire into; and two things concerning it may
be considered:— First, Its general nature; Secondly, The
particular ways whereby especial revelation was granted unto any.
First, For its nature in general, it consisted in inspiration.5656 “Sed et hoc notandum ex eo quod dixerat; ut videam
quid loquatur, in me; prophetiam visionem et eloquium Dei non extrinsecus
ad prophetas fieri, sed intrinsecus et interiori homini respondere. Unde
et Zacharias, et angelus inquit, qui loquebatur in me.” — Hieron. Comment. in Hab. cap. ii. So the apostle
speaks of the 131prophecies recorded in the Scripture, 2 Tim. iii. 16: θεοπνευστία, divine inspiration, was the original and
cause of it. And the acting of the Holy Ghost in communicating his mind
unto the prophets was called “inspiration” on a double account:—
First, In answer unto his name and nature. The name whereby he is
revealed unto us signifieth “breath;” and he is called the “breath of God,”
whereby his essential relation to the Father and Son, with his eternal
natural emanation from them, is expressed. And, therefore, when our
Saviour gave him unto his disciples, as a proper instructive emblem of what
he gave, he breathed upon them, John xx.
22. So also in the great work of the infusion of the reasonable
soul into the body of man, it is said, God “breathed into his nostrils the
breath of life,” Gen. ii. 7. From hence, I say, it is,
— namely, from the nature and name of the Holy Spirit, — that his immediate
actings on the minds of men, in the supernatural communication of divine
revelations unto them, is called “inspiration” or inbreathing. And the
unclean spirit, counterfeiting his actings, did inspire his worshippers
with a preternatural afflatus, by ways suited unto his own filthy vileness.
Secondly, This holy work of the Spirit of God, as it is expressed
suitably to his name and nature, so the meekness, gentleness, facility
wherewith he works is intended hereby. He did, as it were, gently and
softly breathe into them the knowledge and comprehension of holy things.
It is an especial and immediate work, wherein he acts suitably unto his
nature as a spirit, the spirit or breath of God, and suitably unto his
peculiar, personal properties of meekness, gentleness, and peace. So his
acting is inspiration, whereby he came within the faculties of the souls of
men, acting them with a power that was not their own. It is true, when he
had thus inspired any with the mind of God, they had no rest, nor could
have, unless they declared it in its proper way and season: Jer. xx. 9, “Then I said, I will not
make mention of him, nor speak any more in his name: but his word was in
mine heart as a burning fire shut up in my bones, and I was weary with
forbearing, and I could not stay.” But this disturbance was from a moral
sense of their duty, and not from any violent agitations of his upon their
natures. And whereas sometimes trouble and consternation of spirit did
befall some of the prophets in and under the revelations they received from
him, it was on a double account:— First, Of the dreadful
representations of things that were made unto them in visions. Things of
great dread and terror were represented unto their fancies and
imaginations. Secondly, Of the greatness and dread of the things
themselves revealed, which sometimes were terrible and destructive,
Dan. vii. 15,
28, viii. 27; Hab. iii.
16; Isa. xxi.
2–4. But his inspirations were gentle and placid.

Secondly, The immediate effects of this inspiration were,
that those 132inspired were moved or acted by the
Holy Ghost: “Holy men of God spake,” ὑπὸ
Πνεύματος Ἁγίου φερόμενοι, 2 Pet. i.
21, — “moved” or acted “by the Holy Ghost.” And two things are
intended hereby:— First, The preparation and elevation of their
intellectual faculties, their minds and understandings, wherein
his revelations were to be received. He prepared them for to receive the
impressions he made upon them, and confirmed their memories to retain them.
He did not, indeed, so enlighten and raise their minds as to give them a
distinct understanding and full comprehension of all the things themselves
that were declared unto them; there was more in their inspirations than
they could search into the bottom of.5757 And whereas the ancients contend,
against the Ebionites, Marcionites, and Montanists, (as Epiphanius, Advers. Hæres. lib. ii. tom. 1; Hæres. xlviii.; Hieron. Proœm. Comment. in Isa.,) that the prophets were not used
ecstatically, but understood the things that were spoken to them, they did
not intend that they had, by virtue of their inspiration, a full
comprehension of the whole sense of the revelations made unto them, but
only that they were not in or by prophecy deprived of the use of their
intellectual faculties, as it befell satanical enthusiasts. Ταῦτα γὰρ ἀληθῶς προφητῶν ἐν ἁγίω πνεύματι,
ἐρρωμένην ἐχόντων τὴν διάνοιαν καὶ τὴν διδασκαλίαν καὶ τὴν
διαλογίαν, as Epiphanius speaks.
Wherefore, upon these words of Austin,
“Per quosdam scientes, per quosdam
nescientes, id quod ex adventu Christi usque nunc et deinceps agitur
prænunciaretur esse venturum,” de Civitat. Dei, lib. vii. cap. 32, one well adds, “Prophetæ nec omnes sua vaticinia intelligebant,
nec qui intelligebant omnia intelligebant; non enim ex se loquebantur sed
ex superiore Dei afflatu; cujus consilia non onmia eis erant manifesta;
utebaturque Deus illis non velut consultis futurorum, sed instrumentis
quibus homines alloqueretur.” Hence, although the
prophets under the Old Testament were made use of to communicate the
clearest revelations and predictions concerning Jesus Christ, yet in the
knowledge and understanding of the meaning of them they were all inferior
to John Baptist, as he was in this matter to the meanest believer, or
“least in the kingdom of heaven.” Therefore, for their own illumination
and edification did they diligently inquire, by the ordinary means of
prayer and meditation, into the meaning of the Spirit of God in those
prophecies which themselves received by extraordinary revelation, 1 Pet. i. 10, 11. Nor did Daniel,
who had those express representations and glorious visions concerning the
monarchies of the world, and the providential alterations which should be
wrought in them, understand what and how things would be in their
accomplishment. That account he doth give of himself in the close of his
visions, chap. xii.
8, 9. But he so raised and prepared their minds as that they
might be capable to receive and retain those impressions of things which he
communicated unto them. So a man tunes the strings of an instrument, that
it may in a due manner receive the impressions of his finger, and give out
the sound he intends. He did not speak in them or by them, and leave it
unto the use of their natural faculties, their minds, or memories, to
understand and remember the things spoken by him, and so declare them to
others; but he himself acted their faculties, 133making
use of them to express his words, not their own conceptions. And herein,
besides other things, consists the difference between the inspiration of
the Holy Spirit and those so called of the devil. The utmost that Satan
can do, is to make strong impressions on the imaginations of men, or
influence their faculties, by possessing, wresting, distorting the organs
of the body and spirits of the blood. The Holy Spirit is in the faculties,
and useth them as his organs. And this he did, secondly, with that light
and evidence of himself, of his power, truth, and holiness, as left them
liable to no suspicion whether their minds were under his conduct and
influence or no. Men are subject to fall so far under the power of their
own imaginations, through the prevalency of a corrupt distempered fancy, as
to suppose them supernatural revelations; and Satan may, and did of old,
and perhaps doth so still, impose on the minds of some, and communicate
unto them such a conception of his insinuations, as that they shall for
awhile think them to be from God himself. But in the inspirations of the
Holy Spirit, and his actings of the minds of the holy men of old, he gave
them infallible assurance that it was himself alone by whom they were
acted, Jer. xxiii. 28. If any shall ask by
what τεκμήρια, or infallible tokens,
they might know assuredly the inspirations of the Holy Spirit, and be
satisfied, with such a persuasion as was not liable to mistake, that they
were not imposed upon, I must say plainly that I cannot tell, for these are
things whereof we have no experience; nor is any thing of this nature,
whatever some falsely and foolishly impute unto them who profess and avow
an interest in the ordinary gracious workings of the Holy Ghost, pretended
unto. What some frenetical persons, in their distempers or under their
delusions, have boasted of, no sober or wise man esteems worthy of any
sedate consideration. But this I say, it was the design of the Holy Ghost
to give those whom he did thus extraordinarily inspire an assurance,
sufficient to bear them out in the discharge of their duty, that they were
acted by himself alone; for in the pursuit of their work, which they were
by him called unto, they were to encounter various dangers, and some of
them to lay down their lives for a testimony unto the truth of the message
delivered by them. This they could not be engaged into without as full an
evidence of his acting them as the nature of man in such cases is capable
of. The case of Abraham fully confirms it. And it is impossible but that
in those extraordinary workings there was, such an impression of himself,
his holiness, and authority, left on their minds, as did secure them from
all fear of delusion. Even upon the word, as delivered by them unto
others, he put those characters of divine truth, holiness, and power, as
rendered it ἀξιόπιστον, “worthy to be
believed,” and not to be rejected without the highest sin by them unto whom
it 134came. Much more was there such an evidence in it unto them
who enjoyed its original inspiration. Secondly, He acted and guided
them as to the very organs of their bodies whereby they expressed
the revelation which they had received by inspiration from him. They spake
as they were acted by the Holy Ghost. He guided their tongues in the
declaration of his revelations, as the mind of a man guideth his hand in
writing to express its conceptions. Hence David, having received
revelations from him, or being inspired by him, affirms, in his expression
of them, that “his tongue was the pen of a ready writer,” Ps. xlv. 1; that is, it was so guided
by the Spirit of God to express the conceptions received from him. And on
this account God is said to speak by their mouths: “As he spake by the
mouth of his holy prophets,” Luke i.
70; — all of whom had but one mouth on the account of their
absolute consent and agreement in the same predictions; for this is the
meaning of “one voice” or “one mouth” in a multitude. “The Holy Ghost
spake by the mouth of David,” Acts i.
16. For whatever they received by revelation, they were but the
pipes through which the waters of it were conveyed, without the least
mixture with any alloy from their frailties or infirmities. So, when David
had received the pattern of the temple, and the manner of the whole worship
of God therein by the Spirit, 1 Chron. xxviii.
12, he says, “All this the Lord made me understand in writing
by his hand upon me, even all the works of this pattern,”5858 “Nec aer voce pulsatus ad aures eorum perveniebat, sed Deus
loquebatur in animo prophetarum.” — Hieron. Proœm., in lib. i. Comment. in Isa.verse 19. The Spirit of God not
only revealed it unto him, but so guided him in the writing of it down as
that he might understand the mind of God out of what himself had written;
or, he gave it him so plainly and evidently as if every particular had been
expressed in writing by the finger of God.

(1.) It remaineth that, as unto this first extraordinary
work and gift of the Holy Ghost, we consider those especial ways and means
which he made use of in the communication of his mind unto the prophets,
with some other accidental adjuncts of prophecy. Some, following Maimonides in his “More Nebuchim,” have,
from the several ways of the communication of divine revelations,
distinguished the degrees of prophecy or of the gifts of it, preferring one
above another. This I have elsewhere disproved, “Exposition of the Epistle
to the Hebrews,” chap. 1. Neither, indeed, is there, either hence or from
any other ground, the least occasion to feign those eleven degrees of
prophecy which he thought he had found out; much less may the spirit or
gift of prophecy be attained by the ways he prescribes, and with Tatianus seems to give countenance unto.5959Πνεῦμα δὲ τοῦ Θεοῦ πατὰ πᾶσιν μὲν οὐκ ἔστιν. Παρὰ
δέ τισι τοῖς δικαίοις πολιτευομένοις καταγομένον, καὶ συμπλεκόμενον τῇ
ψυχῇ, διὰ προαγορεύσεων ταῖς λοιπαῖς ψυχαῖς τὸ κεκρυμμένον
ἀνήγγειλε. — Tatian. Assyr. Contra. Græcos.
The distinct outward manners and 135ways of revelation mentioned
in the Scriptures may be reduced unto three heads:— 1. Voices; 2.
Dreams; 3. Visions. And the accidental adjuncts of it
are two:— 1. Symbolical actions; 2. Local mutations. The
schoolmen, after Aquinas, 22. q. 174, a. 1, do
commonly reduce the means of revelation unto three heads. For whereas
there are three ways whereby we come to know any thing, — 1. By our
external senses; 2. By impressions on the fantasy or
imagination; 3. By pure acts of the understanding: so God by three ways
revealed his will unto the prophets, — 1. By objects of their senses, as by
audible voices; 2. By impressions on the imagination in dreams and visions;
3. By illustration or enlightening of their minds. But as this last way
expresseth divine inspiration, I cannot acknowledge it as a distinct way of
revelation by itself, for it was that which was absolutely necessary to
give an infallible assurance of mind in the other ways also; and setting
that aside, there is none of them but is obnoxious to delusion.

First, God sometimes made use of an articulate
voice, speaking out those things which he did intend to declare in
words significant of them. So he revealed himself or his mind unto Moses,
when he “spake unto him face to face, as a man speaketh unto his friend,”
Exod. xxxiii. 11; Num. xii. 8. And as far as I can
observe, the whole revelation made unto Moses was by outward, audible,
articulate voices, whose sense was impressed on his mind by the Holy
Spirit; for an external voice without an inward elevation and disposition
of mind is not sufficient to give security and assurance of truth unto him
that doth receive it. So God spake to Elijah, 1 Kings xix. 12–18, as also to
Samuel and Jeremiah, and it may be to all the rest of the prophets at their
first calling and entrance into their ministry; for words formed
miraculously by God, and conveyed sensibly unto the outward ears of men,
carry a great majesty and authority with them. This was not the usual way
of God’s revealing his mind, nor is it signified by that phrase of speech,
“The word of the Lord came
unto me;” whereby no more is intended but an immediate revelation, by what
way or means soever it was granted. Mostly this was by that secret
effectual impression on their minds which we have before described. And
these voices were either immediately created by God himself, as when he
spake unto Moses, — wherein the eminency of the revelation made unto him
principally consisted, — or the ministry of angels was used in the
formation and pronunciation of them. But, as we observed before, the
divine certainty of their minds to whom they were spoken, with their
abilities infallibly to declare them unto others, was from an immediate 136internal work of the Spirit of God upon them. Without this the
prophets might have been imposed on by external audible voices, nor would
they by themselves give their minds an infallible assurance.

Secondly, Dreams were made use of under the Old
Testament to the same purpose, and unto them also I refer all those
visions which they had in their sleep, though not called
dreams;6060
“Sunt autem multa genera prophetandi,
quorum unum est somniorum quale fuit in Daniele.” — Hieron. in
Hieremian, cap. 23. and these, in this case, were the
immediate operation of the Holy Ghost, as to the divine and infallible
impressions they conveyed to the minds of men. Hence, in the promise of
the plentiful pouring out of the Spirit, or communication of his gifts,
mention is made of dreams: Acts ii.
17, “I will pour out of my Spirit upon all flesh: and your sons
and your daughters shall prophesy, and your young men shall see visions,
and your old men shall dream dreams.” Not that God intended much to make
use of this way of dreams and nocturnal visions under the New Testament;
but the intention of the words is, to show that there should be a plentiful
effusion of that Spirit which acted by these various ways and means then
under the Old. Only, as to some particular directions God did sometimes
continue his intimations by visions in the rest of the night. Such a
vision had Paul, Acts xvi.
10. But of old this was more frequent. So God made a signal
revelation unto Abraham, when the “deep sleep fell upon him, and horror of
great darkness,” Gen.
xv. 12–16; and Daniel “heard the voice of the words” of him that
spake unto him “when he was in a deep sleep,” Dan. x.
9. But this sleep of theirs I look not on as natural, but as
that which God sent and cast them into, that therein he might represent the
image of things unto their imaginations. So of old he caused a “deep sleep
to fall upon Adam,” Gen. ii.
21. The Jews distinguish between dreams and those visions in
sleep, as they may be distinctly considered; but I cast them together under
one head, of revelation in sleep. And this way of revelation was so
common, that one who pretended to prophesy would cry out, חָלַמְתִּי חָלָמְתִּי‎, “I have dreamed, I have
dreamed,” Jer. xxiii. 25. And by the devil’s
imitation of God’s dealing with his church, this became a way of
vaticination among the heathen also: Hom. i. 63,
Καὶ γὰρ τ’ ὄναρ ἐκ Διός ἐστιν, — “A
dream is from Jupiter.” And when the reprobate Jews were deserted as to
all divine revelations, they pretended unto a singular skill in the
interpretation of dreams; on the account of their deceit wherein they were
sufficiently infamous.

“Qualiacumque voles Judaei somia
vendunt.”

[Juv., vi. 546.]

Thirdly, God revealed himself in and by visions or
representations of things to the in ward or outward
senses of the prophets. And 137this way was so frequent
that it bare the name for a season of all prophetical revelations; for so
we observed before, that a prophet of old time was called a “seer,” and
that because in their receiving of their prophecies they saw visions also.
So Isaiah terms his whole glorious prophecy, חָזוֹן אֲשֶׁר חָזָה‎, “The vision which he saw,”
chap. i. 1; partly from the especial
representations of things that were made unto him, chap.
vi. 1–4; and partly, it may be, from the evidence of the things
revealed unto him, which were cleared as fully to his mind as if he had had
an ocular inspection of them. So, from the matter of them, prophecies
began in common to be called “The burden of the Lord;” for he burdened their
consciences with his word, and their persons with its execution. But when
false prophets began to make frequent use and to serve themselves of this
expression, it was forbidden, Jer. xxiii. 33, 36;
and yet we find that there is mention hereof about the same time, it may
be, by Hab. i. 1; as also after the return
from the captivity, Zech. ix.
1, Mal. i. 1. Either, therefore, this
respected that only season wherein false prophets abounded, whom God would
thus deprive of their pretence; or, indeed, the people, by contempt and
scorn, did use that expression as that which was familiar unto the prophets
in their denunciation of God’s judgments against them, which God here
rebukes them for and threatens to revenge. But none of the prophets had
all their revelations by visions; nor doth this concern the communication
of the gift of prophecy, but its exercise. And their visions are
particularly recorded. Such were those of Isa. vi.;
Jer. i. 11–16; Ezek. i., and the like. Now, these
visions were of two sorts:6161 “Propheta Deum, qui corporaliter invisibilis est, non
corporaliter sed spiritualiter videt. Nam multa genera visionis in
Scripturis sanctis inveniuntur. Unum secundum oculos corporis, sicut vidit
Abraham tres viros sub ilice Mambre; alterum secundum quod imaginamur ea
quæ per corpus sentimus. Nam et pars ipsa nostra cum Divinitus assumitur,
multa revelantur non per oculos corperis, aut aures, aliumve sensum
carnalem, sed tamen his similia, sicut vidit Petrus discum illum submitti a
cœlo cum variis animalibus. Tertium autem genus visionis est secundum
mentis intuitum quo intellectu conspiciuntur veritas et sapientia; sine quo
genere illa duo quæ prius posui vel infructuosa sunt vel etiam in errorem
mittunt.” — August. contra Adamantum, cap.
xxviii. — 1. Outward representations of things
unto the bodily eyes of the prophets; 2. Inward representations unto
their minds. 1. There were sometimes appearances of persons or things
made to their outward senses; and herein God made use of the ministry of
angels. Thus three men appeared unto Abraham, Gen. xviii. 1, 2; one whereof was the
Son of God himself; the other two, ministering angels; as hath been proved
elsewhere. So was the burning bush which Moses saw, Exod. iii. 2; the appearances without
similitude of any living thing on mount Sinai at the giving of the law,
Exod. xix.; the man that Joshua saw
at the siege of Jericho, chap.
v. 13, 14. Such were the seething-pot and almond-rod 138seen by Jeremiah, chap. i. 11, 13, as
also his baskets of figs, [chap. xiv.
1–3;] and many more of the like kind might be instanced in. In
these cases God made representations of things unto their outward senses.
2. They were made sometimes only to their minds. So it is said expressly
that when Peter saw his vision of a sheet knit at the four comers, and let
down from heaven to earth, he was in a “trance:” Ἐπέπεσεν ἐπ’ αὐτὸν ἔκστασις, Acts x.
10. An “ecstasy seized on him,” whereby for a season he was
deprived of the use of his bodily senses. And to this head I refer
Daniel’s and the apocalyptical visions. Especially I do so [refer] all
those wherein a representation was made of God himself and his glorious
throne; such as that of Micaiah, 1
Kings xxii. 19–22; and Isa. vi.; and
Ezek. i. It is evident that in all
these there was no use of the bodily senses of the prophets, but only their
minds were affected with the ideas and representation of things; but this
was so effectual as that they understood not but that they also made use of
their visive faculty. Hence Peter, when he was actually delivered out of
prison, thought a good while that he had only “seen a vision,” Acts xii. 9; for he knew how
powerfully the mind was wont to be affected by them. Now, these visions of
both sorts were granted unto the prophets to confirm their minds in the
apprehension of the things communicated unto them for the instruction of
others; for hereby they were deeply affected with them, whereunto a clear
idea and representation of things doth effectually tend. But yet two
things were required to render these visions direct and complete parts of
divine revelation:— 1. That the minds of the prophets were acted, guided,
and raised in a due manner by the Holy Spirit for the receiving of them.
This gave them their assurance that their visions were from God. 2. His
enabling them faithfully to retain, and infallibly to declare, what was so
represented unto them. For instance, Ezekiel receiveth a vision, by way of
representation unto his mind of a glorious fabric of a temple, to instruct
the church in the spiritual glory and beauty of gospel-worship which was to
be introduced, chap.
xli.–xlvi. It seems utterly impossible for the mind of man to
conceive and retain at once all the harmonious structure, dimensions, and
laws of the fabric represented. This was the peculiar work of the Holy
Ghost, — namely, to implant and preserve the idea presented unto him on his
mind, and to enable him accurately and infallibly to declare it. So David
affirms that the Spirit of God made him to understand the pattern of the
temple built by Solomon, “in writing by his hand upon him.”

(2.) There were some accidental adjuncts of
prophecy, which at some times accompanied it:—

First, In the revelation of the will of God to the
prophets, they were sometimes enjoined symbolical actions. So
Isaiah was commanded 139to “walk naked and bare-foot,” chap. xx. 1–3; Jeremiah, to dispose
of a “linen girdle,” chap.
xiii. 1–5; Ezekiel, to “lie in the siege,” chap. iv. 1–3, and to remove the
“stuff of his house,” chap.
xii. 3, 4; Hosea, to take “a wife of whoredoms, and children of
whoredoms,” chap. i. 2. I shall be brief in what
is frequently spoken unto. Some of these things, as Isaiah’s going naked,
and Hosea’s taking a wife of whoredoms, contain things in them against the
light of nature and the express law of God, and of evil example unto
others. None of these, therefore, can be granted to have been actually
done; only these things were represented unto them in visions, to take the
deeper impression upon them. And what they saw or did in vision they speak
positively of their so seeing or doing: see Ezek. viii.
For the other instances, I know nothing but that the things reported might
be really performed, and not in vision only. And it is plain that Ezekiel
was commanded to do the things he did in the sight of the people, for their
more evident conviction, chap.
xii. 4–6; and on the sight whereof they made inquiry what those
things belonged unto them, chap. xxiv.
19.

Secondly, Their revelations were accompanied with local
mutations, or rather being carried and transported from one place unto
another. So was it with chap. viii. 3, xi.
24. And it is expressly said that it was “in the visions of
God.” Falling, by divine dispensation, into a trance or ecstasy, wherein
their outward senses were suspended [in] their operation, their minds and
understandings were, unto their own apprehension, carried in a holy rapture
from one place unto another: which was effected only by a divine and
efficacious representation of the things unto them which were done in the
places from whence they were really absent.

And these are some of those accidents of prophetical
revelations which are recorded in the Scripture; and it is possible
that some other instances of the like nature may be observed. And all
these belong to the πολυτροπία τῆς θείας
ἐπιλύσεως, or manifold variety of divine revelations, mentioned
Heb. i. 1.

But here a doubt of no small difficulty nor of less
importance presents itself unto us, — namely, whether the Holy Ghost
did ever grant the holy inspirations, and the gift of prophecy thereby,
unto men wicked and unsanctified;6262 “Prophetæ erant Baal, et prophetæ confusionis, et alii
offensionum, et quoscunque vitiosos prophetas Scriptura commemorat.”
— Hieron. Comment. in Epist. ad Titum. cap. i. for the
apostle Peter tells us that “holy men spake of old as they were moved by
the Holy Ghost,” 2 Pet. i.
21, which seems to intimate that all those who were inspired and
moved by him, as to this gift of prophecy, were holy men of God.6363Ζητήσεις δὲ εἰ πάντες, εἴ τις προφητεύει, ἐκ
πνεύματος ἁγίου προφητεύει; πῶς δὲ οὐ ζητήσεως ἄξιόν ἐστιν, εἴγε Δαβὶδ μετὰ
τὴν ἐπὶ τοῦ Οὐρίου ἁμαρτίαν εὐλαβούμενος ἀφαιρεθῆναι ἀπ’ αὐτοῦ τὸ ἅγιον
πνεῦμά φησι. Τὸ πνεῦμα τὸ ἅγιον σου μὴ ἀντανέλῃς ἀπ’ ἐμοῦ … Οὕτω δὲ
ζητήσεως ἄξιόν ἐστι τὸ περὶ τοῦ αγίου πνεύματος εί δύναται εἷναι καὶ ἐν
ἀμαρτωλῷ ψυχῇ — Origen. Commentar. in Johan. tom.
30. “Prophetiæ mysterio usi sunt etiam qui exorbitaverant a vera
religione, quia et illis dedit Deus verbum suum ut mysteria futura
pronunciarent hominibus.” — Hieron.
Comment. in Job. cap.
xxxiii. “Nam
et prophetare et dæmonia excludere et virtutes magnas in terris facere
sublimis utique et admirabilis res est, non tamen regnum cœleste
consequitur quisquis in his omnibus invenitur, nisi recti et justi itineris
observatione gradiatur.” — Cyprian.
de Unitat.
Ecclesiæ. And yet, on the other hand, we shall find that
true prophecies 140have been given out by men seeming utterly
void of all sanctifying grace. And, to increase the difficulty, it is
certain that great predictions, and those with respect unto Christ himself,
have been given and made by men guided and acted for the most part by the
devil. So was it with Balaam, who was a sorcerer that gave himself to
diabolical enchantments and divinations; and, as such an one, was destroyed
by God’s appointment. Yea, at or about the same time wherein he uttered a
most glorious prophecy concerning the Messiah, the Star of Jacob, being
left unto his own spirit and inclination, he gave cursed advice and counsel
for the drawing of the people of God into destructive and
judgment-procuring sins, Num. xxxi.
16. And in the whole of his enterprise he thought to have
satisfied his covetousness with a reward for cursing them by his
enchantments. And yet this man not only professeth of himself that he
“heard the words of God,” and “saw the vision of the Almighty,” Num. xxiv. 4, but did actually
foretell and prophesy glorious things concerning Christ and his kingdom.
Shall we, then, think that the Holy Spirit of God will immix his own holy
inspirations with the wicked suggestions of the devil in a soothsayer? or
shall we suppose that the devil was the author of those predictions,
whereas God reproacheth false gods, and their prophets acted by them, that
they could not declare the things that should happen, nor show the things
that were to come afterward? Isa.
xli. 22, 23. So, also, it is said of Saul that “the Spirit of
the Lord departed from him,
and an evil spirit terrified him,” 1 Sam. xvi.
14; and yet, afterward, that the “Spirit of God came upon him,
and he prophesied,” chap. xix.
23. The old prophet at Bethel who lied unto the prophet that
came from Judah, and that in the name of the Lord, seducing him unto sin
and destruction, and probably defiled with the idolatry and false worship
of Jeroboam, was yet esteemed a prophet, and did foretell what came to
pass, 1
Kings xiii. 11–29.

Sundry things may be offered for the solution of this
difficulty; for, — 1. As to that place of the apostle Peter, (1.) It may
not be taken universally that all who prophesied at any time were
personally holy, but only that for the most part so they were.
(2.) He seems to speak particularly of them only who were penmen of the
141Scripture, and of those prophecies which remain
therein for the instruction of the church; concerning whom I no way doubt
but that they were all sanctified and holy. (3.) It may be that he
understandeth not real inherent holiness, but only a separation
and dedication unto God by especial office; which is a thing of another
nature. 2. The gift of prophecy is granted not to be in itself and its own
nature a sanctifying grace, nor is the inspiration so whereby it
is wrought; for whereas it consists in an affecting of the mind with a
transient irradiation of light in hidden things, it neither did nor could
of itself produce faith, love, or holiness in the heart. Another work of
the Holy Ghost was necessary hereunto. 3. There is, therefore, no
inconsistency in this matter, that God should grant an immediate
inspiration unto some that were not really sanctified. And yet I would not
grant this to have been actually done without a just limitation; for
whereas some were established to be prophets unto the church in the whole
course of their lives, after their first call from God, as Samuel, Elijah,
Elisha, Jeremiah, and the rest of the prophets mentioned in the Scripture,
in like manner I no way doubt but they were all of them really sanctified
by the Holy Spirit of God. But others there were who had only some
occasional discoveries of hidden or future things made unto them, or fell
into some ecstasies or raptures, with a supernatural agitation of their
minds (as it is twice said of Saul), for a short season. And I see no
reason why we may not grant, — yea, from Scripture testimonies we must
grant, — that many such persons may be so acted by the Holy Spirit of God.
So was it with wicked Caiaphas, who is said to “prophesy,” John xi. 51; and a great prophecy
indeed it was which his words expressed, greater than which there is none
in the Scripture. But the wretch himself knew nothing of the importance of
what was uttered by him. A sudden impression of the Spirit of God caused
him, against his intention, to utter a sacred truth, and that because he
was high priest; whose words were of great reputation with the people.6464Εἴ τις μὲν οὖν Προφήτης ἐστὶ πάντως προφητεύει· εἰ
δέ τις προφητεύει οὐ πάντως ἐστὶ Προφήτης … Ἐκ δὲ τῶν περὶ τὸν Καϊάφαν
ἀναγεγραμμένων, προφητέυσαντα περὶ τοῦ σωτῆρος, ἔστιν ὅτι καὶ μοχθηρὰ ψυχὴ
ἐπιδέχεται τοτὲ τὸ προφητεύειν. —Origen.
Comment. in Johan. sect.
30. And as Balaam was overruled to prophesy and speak
good of Israel, when he really designed and desired to curse them; so this
Caiaphas, designing the destruction of Jesus Christ, brought forth those
words which expressed the salvation of the world by his death. 4. For the
difficulty about Balaam himself, who was a sorcerer, and the devil’s
prophet, I acknowledge it is of importance. But sundry things may be
offered for the removal of it. Some do contend that Balaam was a prophet
of God only; that indeed he 142gave himself unto judicial
astrology, and the conjecture of future events from natural causes, but as
to his prophecies, they were all divine; and the light of them, affecting
only the speculative part of his mind, had no influence upon his will,
heart, and affections, which were still corrupt. This Tostatus pleadeth for. But as it is
expressly said that he “sought for enchantments,” Num. xxiv.
1, so the whole description of his course and end gives him up
as a cursed sorcerer: and he is expressly called הַקֹּוסֵם‎, “the soothsayer,” Josh. xiii. 22; which word though we
have once rendered by “prudent,” — that is, one who prudently conjectureth
at future events according unto present appearing causes, Isa. iii. 2, — yet it is mostly used
for a diabolical diviner or soothsayer. And for what he said of himself,
that he “heard the words of God,” and “saw the vision of the Almighty,” it
might be only his own boasting to procure veneration to his diabolical
incantations. But in reputation we find he was in those days in the world;
and supposed he was to utter divine oracles unto men. This God in his
providence made use of to give out a testimony to the nations concerning
the coming of the Messiah, the report whereof was then almost lost amongst
men. In this condition it may be granted that the good Spirit of God,
without the least reflection on the majesty and purity of his own holiness,
did overrule the power of the devil, cast out his suggestions from the
man’s mind, and gave such an impression of sacred truths in the room of
them as he could not but utter and declare: for that instant he did, as it
were, take the instrument out of the hand of Satan, and, by his impression
on it, caused it to give a sound according to his mind; which when he had
done, he left it again unto his possession. And I know not but that he
might do so sometimes with others among the Gentiles who were professedly
given up to receive and give out the oracles of the devil. So he made the
damsel possessed with a spirit of divination and soothsaying to acknowledge
Paul and his companions to be “servants of the most high God,” to “show to
men the way of salvation,” Acts xvi. 16, 17. And this must
be acknowledged by them who suppose that the sibyls gave out predictions
concerning Jesus Christ, seeing the whole strain of their prophetical
oracles were expressly diabolical. And no conspiracy of men or devils
shall cause him to forego his sovereignty over them, and the using of them
to his own glory. 5. The case of Saul is plain. The Spirit of the Lord who
departed from him was the Spirit of wisdom, moderation, and courage, to fit
him for rule and government, — that is, the gifts of the Holy Ghost unto
that purpose, which he withdrew from him; and the evil spirit that was upon
him proceeded no farther but to the stirring up vexatious and disquieting
affections of mind. And notwithstanding this molestation and punishment
inflicted on him, 143the Spirit of God might at a season fall
upon him, so as to cast him into a rapture or ecstasy, wherein his mind was
acted and exercised in an extraordinary manner, and himself transported
into actions that were not at all according unto his own inclinations. So
is this case well resolved by Augustine.6565 “Saul
invidiæ stimulo suscitatus et malo spiritu sæpe arreptus, cum David
occidere vellet, et ipse David tunc cum Samuele et cæterorum prophetarum
cuneo prophetaret, misit Saul nuncios et ipsum interficiendum de medio
prophetarum rapere jubet. — Sed et ipse cum inter prophetas venerat
prophetabat. — Quoniam Spiritus Sancti verba non dicentium merito
pensantur, sed ipsius voluntate ubicunque voluerit proferuntur. At vero
quidam in hoc loco æstimant quod Saul non Divino Spiritu sed malo illo quo
sæpe arripiebatur per totum illum diem prophetaret … Sed qualiter hoc
sentiri potest cum ita scribitur; et factus est super eum Spiritus Domini
et ambulans prophetabat? nisi forte sic in hoc loco accipitur Spiritus
Domini quomodo et alio loco Spiritus Domini malus Saul arripiebat.
Verumtamen ubicunque sine additamento Spiritus Dei vel Spiritus Domini vel
Spiritus Christi in Scripturis sanctis invenitur, Spiritus Sanctus esse a
nullo sano sensu dubitatur. Ubicunque vero cum additamento Spiritus Domini
malus dicitur esse, intelligitur diabolus esse, qui Domini propter
ministerium, malus propter vitium dictus videtur.” — August. de Mirabil. Scripturæ, lib. ii. cap. 10. And
[as] for the old prophet at Bethel, 1
Kings xiii. 11–32, although he appears to have been an evil man,
yet he was one whom God made use of to reveal his mind sometimes to that
people; nor is it probable that he was under satanical delusions, like the
prophets of Baal, for he is absolutely called a prophet, and the word of
the Lord did really come unto him, verses 20–22.

2. The writing of the Scripture was another effect
of the Holy Ghost, which had its beginning under the Old Testament. I
reckon this as a distinct gift from prophecy in general, or
rather, a distinct species or kind of prophecy: for many prophets
there were divinely inspired who yet never wrote any of their prophecies,
nor any thing else for the use of the church; and many penmen of the
Scripture were no prophets, in the strict sense of that name. And the
apostle tells us that the γραφή, the
scripture or writing itself, was by “inspiration of God,” 2 Tim. iii. 16; as David affirms that
he had the pattern of the temple from the Spirit of God in writing, because
of his guidance of him in putting its description into writing, 1 Chron. xxviii. 19. Now, this
ministry was first committed unto Moses, who, besides the five books of the
Law, probably also wrote the story of Job. Many prophets there were before
him, but he was the first who committed the will of God to writing after
God himself, who wrote the law in tables of stone; which was the beginning
and pattern of the Scriptures. The writers of the historical books of the
Old Testament before the captivity are unknown. The Jews call them נביאים ראשונים‎, “the first” or “former
prophets.” Who they were in particular is not known; but certain it is
that they were of the number of those holy men of God who of old wrote and
spake as they were moved by the Holy Ghost. Hence are they called
“prophets;” 144for although they wrote in an historical manner,
as did Moses also, concerning things past and gone in their days, or it may
be presently acted in their own times, yet they did not write them either
from their own memory nor from tradition, nor from the rolls or records of
time (although they might be furnished with and skilled in these things),
but by the inspiration, guidance, and direction of the Holy Ghost. Hence
are they called “prophets,” in such a latitude as the word may be used in
to signify any that are divinely inspired, or receive immediate revelations
from God. And thus was it with all the penmen of the holy Scripture. As
their minds were under that full assurance of divine inspiration which we
before described, so their words which they wrote were under the especial
care of the same Spirit; and were of his suggestion or inditing.

There were, therefore, three things concurring in this
work:— First, The inspiration of the minds of these prophets with
the knowledge and apprehension of the things communicated unto them.
Secondly, The suggestion of words unto them to express what their
minds conceived. Thirdly, The guidance of their hands in setting
down the words suggested, or of their tongues in uttering them unto those
by whom they were committed to writing, as Baruch wrote the prophecy of
Jeremiah from his mouth, Jer. xxxvi. 4, 18.
If either of these were wanting, the Scripture could not be absolutely and
every way divine and infallible; for if the penmen of it were left unto
themselves in any thing wherein that writing was concerned, who can secure
us that nihil humani, no
human imperfection, mixed itself therewithal? I know some think that the
matter and substance of things only was communicated unto them, but as for
the words whereby it was to be expressed, that was left unto themselves and
their own abilities: and this they suppose is evident from that variety of
style which, according to their various capacities, education, and
abilities, is found amongst them. “This argues,” as they say, “that the
wording of their revelations was left unto themselves, and was the product
of their natural abilities.” This, in general, I have spoken unto
elsewhere, and manifested what mistakes sundry have run into about the
style of the holy penmen of the Scripture. Here I shall not take up what
hath been argued and evinced in another place. I only say that the variety
intended ariseth mostly from the variety of the subject-matters treated of;
nor is it such as will give any countenance to the profaneness of this
opinion, for the Holy Ghost in his work on the minds of men doth not put a
force upon them, nor act them any otherwise than they are in their own
natures, and with their present endowments and qualifications, meet to be
acted and used. He leads and conducts them in such paths as wherein they
are able to walk. The words, therefore, which he suggests unto them 145are such as they are accustomed unto, and he causeth them to make
use of such expressions as were familiar unto themselves. So he that useth
diverse seals maketh different impressions, though the guidance of them all
be equal and the same; and he that toucheth skilfully several musical
instruments, variously tuned, maketh several notes of music. We may also
grant, and do, that they used their own abilities of mind and understanding
in the choice of words and expressions: so the Preacher “sought to find out
acceptable words,” Eccles. xii.
10. But the Holy Spirit, who is more intimate unto the minds
and skill of men than they are themselves, did so guide, act, and operate
in them, as that the words they fixed upon were as directly and certainly
from him as if they had been spoken to them by an audible voice. Hence
“that which was written was upright, even words of truth,” as in that
place. This must be so, or they could not speak as they were moved by the
Holy Ghost, nor could their writing be said to be of divine inspiration.
Hence, ofttimes, in the original, great senses and significations depend on
a single letter; as, for instance, in the change of the name of Abraham:
and our Saviour affirms that every apex and iota of the law is under the
care of God, as that which was given by inspiration from himself, Matt. v. 18. But I have on other
occasions treated of these things, and shall not, therefore, here enlarge
upon them.6666 See his treatises on “The Divine Original of the Scriptures,”
“Vindication of Greek and Hebrew Texts,” and “Exercitationes adversus Fanaticos,” vol. xvi.
of his works. — Ed.

3. The third sort of the immediate extraordinary
operations of the Holy Ghost, absolutely exceeding the actings and
compliance of human faculties, are miracles of all sorts, which
were frequent under the Old Testament. Such were many things wrought by
Moses and Joshua, Elijah and Elisha, with some others; those by Moses
exceeding, if the Jews fail not in their computation, all the rest that are
recorded in the Scripture. Now, these were all the immediate
effects of the divine power of the Holy Ghost. He is the sole author
of all real miraculous operations; for by “miracles” we understand such
effects as are really beyond and above the power of natural causes, however
applied unto operation. Now, it is said expressly that our Lord Jesus
Christ wrought miracles (for instance, the casting out of devils from
persons possessed) by the Holy Ghost; and if their immediate production
were by him in the human nature of Jesus Christ, personally united unto the
Son of God, how much more must it be granted that it was he alone by whose
power they were wrought in those who had no such relation unto the divine
nature! And, therefore, where they are said to be wrought by the “hand” or
“finger of God,” it is the person of the Holy Spirit which is precisely
intended, as we 146have declared before. And the persons by whom
they were wrought were never the real subjects of the power whereby they
were wrought, as though it should be inherent and residing in them as a
quality, Acts iii.
12, 16; only, they were infallibly directed by the Holy Ghost by
word or action to pre-signify their operation. So was it with Joshua when
he commanded the sun and moon to stand still, chap. x.
12. There was no power in Joshua, no, not [even]
extraordinarily communicated to him, to have such a real influence upon the
whole frame of nature as to effect so great an alteration therein: only, he
had a divine warranty to speak that which God himself would effect; whence
it is said that therein “the Lord hearkened unto the voice of a
man,” verse 14. It is a vanity of the
greatest magnitude in some of the Jews, as Maimonides, (“More Nebuch.,” page 2, cap. xxxv.,) Levi B. Gerson on the place, and others, who deny any
fixation of the sun and moon, and judge that it is only the speed of Joshua
in subduing his enemies before the close of that day which is intended.
This they contend for, lest Joshua should be thought to have wrought a
greater miracle than Moses! But as the prophet Habakkuk is express to the
contrary, chap. iii. 11, and their own Sirachides, cap. xlv.,
xlvi., so it is no small prevarication in some Christians to
give countenance unto such a putid fiction. See Grot. in loc. It is so in all other miraculous operations,
even where the parts of the bodies of men were made instrumental of the
miracle itself, as in the gift of tongues. They who had that gift did not
so speak from any skill or ability residing in them, but they were merely
organs of the Holy Ghost, which he moved at his pleasure. Now, the end of
all these miraculous operations was, to give reputation to the persons, and
to confirm the ministry of them by whom they were wrought; for as at first
they were the occasion of wonder and astonishment, so upon their
consideration they evidenced the respect and regard of God unto such
persons and their work. So when God sent Moses to declare his will in an
extraordinary manner unto the people of Israel, he commands him to work
several miracles or signs before them, that they might believe that he was
sent of God, Exod. iv.
8, 9. And such works were called signs, because they
were tokens and pledges of the presence of the Spirit of God with them by
whom they were wrought. Nor was this gift ever bestowed on any man alone,
or for its own sake; but it was always subordinate unto the work of
revealing or declaring the mind of God.

And these are the general heads of the extraordinary
operations of the Holy Spirit of God in works exceeding all human or
natural abilities, in their whole kind.

II. The next sort of the operations of the Holy Ghost under
the Old Testament, whose explanation was designed, is of those whereby he
147improved, through immediate impressions of his own power, the
natural faculties and abilities of the minds of men; and these, as
was intimated, have respect to things political, moral, natural,
and intellectual, with some of a mixed nature:—

1. He had in them respect unto things political.
Such were his gifts whereby he enabled sundry persons unto
rule and civil government amongst men. Government, or
supreme rule, is of great concernment unto the glory of God in the world,
and of the highest usefulness unto mankind. Without it the whole world
would be filled with violence, and become a stage for all wickedness
visibly and openly to act itself upon in disorder and confusion. And all
men confess that unto a due management hereof unto its proper ends, sundry
peculiar gifts and abilities of mind are required in them and needful for
them who are called thereunto. These are they themselves to endeavour
after, and sedulously to improve the measures which they have attained of
them, — and where this is by any neglected, the world and themselves will
quickly feed on the fruits of that negligence; — but yet, because the
utmost of what men may of this kind obtain by their ordinary endeavours,
and an ordinary blessing thereon, is not sufficient for some especial ends
which God aimed at in and by their rule and government, the Holy Ghost did
oftentimes give an especial improvement unto their abilities of mind by his
own immediate and extraordinary operation; and in some cases he manifested
the effects of his power herein by some external, visible signs of his
coming on them in whom he so wrought. So, in the first institution of the
sanhedrim, or court of seventy elders, to bear together with Moses the
burden of the people in their rule and government, the Lord is said to “put
his Spirit upon them;” and [it is said] that “the Spirit rested on them:”
Num. xi. 16, 17, “And the Lord said unto Moses, Gather unto me
seventy men of the elders of Israel, whom thou knowest to be the elders of
the people, and officers over them. And I will take of the Spirit which is
upon thee, and will put it upon them; and they shall bear the burden of the
people with thee.” Verse
25, “And the Lord
took of the Spirit that was upon Moses, and gave it unto the seventy
elders, and the Spirit rested upon them.” That which these elders were
called unto was a share in the supreme role and government of the people,
which was before entirely in the hand of Moses. This the occasion of their
call declares, verses
11–15. And they were שֹׁטְרִים‎, “inferior officers” before, such as they
had in Egypt, who influenced the people by their counsel and arbitration,
Exod.
iii. 16, v. 6, xxiv. 1, 9. Now they had a supreme power in
judgment committed to them, and were thence called אֱלֹהִים‎, or “gods;” for these were they “unto whom
the word of God came,” who were thence called gods, John x. 34–36, Ps. lxxxii. 6, 148and not the
prophets, who had neither power nor rule. And on them the Spirit of God
that was in Moses rested; that is, wrought the same abilities for
government in them as he had received, — that is, wisdom, righteousness,
diligence, courage, and the like, that they might judge the people wisely,
and look to the execution of the law impartially. Now, when the Spirit of
God thus rested on them, it is said “They prophesied, and did not cease,”
Num. xi. 25, 26; that is, they sang
or spake forth the praises of God in such a way and manner as made it
evident unto all that they were extraordinarily acted by the Holy Ghost.
So is that word used, 1 Sam. x.
10, and elsewhere. But this gift and work of prophecy was not
the especial end for which they were endowed by the Spirit, for they were
now called, as hath been declared, unto rule and government; but because
their authority and rule was new among the people, God gave that visible
sign and pledge of his calling them to their office, that they might have a
due veneration of their persons, and acquiesce in their authority. And
hence, from the ambiguity of that word וְלֹא יָסָפוּ‎, which we render “And did not cease,”
— “They prophesied, and did not cease,” verse
25, — which may signify to “add” as well as to “cease,” many of
the Jews affirm that they so prophesied no more but that day only: “They
prophesied then, and added not,” — that is, to do so anymore. So when God
would erect a kingdom amongst them, which was a new kind of government unto
them, and designed Saul to be the person that should reign, it is said that
he “gave him another heart,” 1 Sam. x.
9, — that is, “the Spirit of God came upon him,” as it is
elsewhere expressed, to endow him with that wisdom and magnanimity that
might make him meet for kingly rule. And because he was new called from a
low condition unto royal dignity, the communication of the Spirit of God
unto him was accompanied with a visible sign and token, that the people
might acquiesce in his government, who were ready to despise his person;
for he had also an extraordinary afflatus of the Spirit, expressing itself
in a “visible rapture,” verses 10, 11. And in like manner
he dealt with others. For this cause, also, he instituted the ceremony of
anointing at their inauguration; for it was a token of the communication of
the gifts of the Holy Ghost unto them, though respect was had therein to
Jesus Christ, who was to be anointed with all his fullness, of whom they
were types unto that people. Now, these gifts for government are natural
and moral abilities of the minds of men; such as are prudence,
righteousness, courage, zeal, clemency, and the like. And when the Holy
Ghost fell upon any persons to enable them for political rule and the
administration of the civil power, he did not communicate gifts and
abilities unto them quite of another kind, but only gave them an
extraordinary improvement of their own ordinary 149abilities.
And, indeed, so great is the burden wherewith a just and useful government
is attended, so great and many are the temptations which power and a
confluence of earthly things will invite and draw towards them, that
without some especial assistance of the Holy Spirit of God, men cannot
choose but either sink under the weight of it, or wretchedly miscarry in
its exercise and management. This made Solomon, when God, in the beginning
of his reign, gave him his option of all earthly desirable thing, to prefer
wisdom and knowledge for rule before them all, 2 Chron. i. 7–12; and this he
received from him who is the “Spirit of wisdom and understanding,”
Isa. xi. 2. And if the rulers of the
earth would follow this example, and be earnest with God for such supplies
of his Spirit as might enable them unto a holy, righteous discharge of
their office, it would, in many places, be better with them and the world
than it is or can be where is the state of things described Hos. vii. 3–5. Now, God of old did
carry this dispensation out of the pale of the church, for the effecting of
some especial ends of his own; and I no way question but that he continueth
still so to do. Thus he anointed Cyrus, and calls him his “anointed”
accordingly, Isa. xlv. 1; for Cyrus had a double
work to do for God, in both parts whereof he stood in need of his especial
assistance. He was to execute his judgments and vengeance on Babylon, as
also to deliver his people, that they might re-edify the temple. For both
these he stood in need of, and did receive, especial aid from the Spirit of
God, though he was in himself but a “ravenous bird” of prey, chap. xlvi. 11: for the gifts of this
Holy One in this kind wrought no real holiness in them on whom they were
bestowed; they were only given them for the good and benefit of others,
with their own success in what they attempted unto that purpose. Yea, and
many on whom they are bestowed never consider the author of them, but
sacrifice to their own nets and drags, and look on themselves as the
springs of their own wisdom and ability. But it is no wonder that all
regard unto the gifts of the Holy Ghost in the government of the world is
despised, when his whole work in and towards the church itself is openly
derided.

2. We may add hereunto those especial endowments with some
moral virtues, which he granted unto sundry persons for the
accomplishment of some especial design. So he came upon Gideon and upon
Jephthah, to anoint them unto the work of delivering the people from their
adversaries in battle, Judges vi. 34, xi.
29. It is said before of them both that they were “men of
valour,” chap. vi. 12, xi.
1. This coming, therefore, of the Spirit of God upon them, and
clothing of them, was his especial excitation of their courage, and his
fortifying of their minds against those dangers they were to conflict
withal. And this he did by such an efficacious impression of 150his power upon them as that both themselves received thereby a
confirmation of their call, and others might discern the presence of God
with them. Hence it is said that the “Spirit of the Lord clothed them,” they being
warmed in themselves and known to others by his gifts to and actings of
them.

3. There are sundry instances of his adding unto the
gifts of the mind, whereby he qualified persons for their duties, even
bodily strength, when that also was needful for the work whereunto
he called them. Such was his gift unto Samson. His bodily strength was
supernatural, a mere effect of the power of the Spirit of God; and,
therefore, when he put it forth in his calling, it is said that “the Spirit
of the Lord came mightily upon
him,” Judges xiv. 6, xv.
14, or wrought powerfully in him. And he gave him this strength
in the way of an ordinance, appointing the growing of his hair to be the
sign and pledge of it; the care whereof being violated by him, he lost for
a season the gift itself.

4. He also communicated gifts intellectual, to be
exercised in and about things natural and artificial. So
he endowed Bezaleel and Aholiab with wisdom and skill in all manner of
curious workmanship, about all sorts of things, for the building and
beautifying of the tabernacle, Exod.
xxxi. 2, 3. Whether Bezaleel was a man that had before given
himself unto the acquisition of those arts and sciences is altogether
uncertain; but certain it is that his present endowments were
extraordinary. The Spirit of God heightened, and improved, and
strengthened the natural faculties of his mind to a perception and
understanding of all the curious works mentioned in that place, and unto a
skill how to contrive and dispose of them into the order designed by God
himself. And, therefore, although the skill and wisdom mentioned differed
not in the kind of it from that which others attained by industry, yet he
received it by an immediate afflatus or inspiration of the Holy Ghost, as
to that degree, at least, which he was made partaker of.

Lastly, The assistance given unto holy men for the
publishing and preaching of the word of God to others, — as to
Noah, who was “a preacher of righteousness,” 2 Pet. ii.
5, for the conviction of the world and conversion of the elect,
wherein the Spirit of God strove with men, Gen. vi. 3,
and preached unto them that were disobedient, 1 Pet. iii. 19, 20, — might here
also be considered, but that the explanation of his whole work in that
particular will occur unto us in a more proper place.

And thus I have briefly passed through the dispensation
of the Spirit of God under the Old Testament. Nor have I aimed
therein to gather up his whole work and all his actings, for then
everything that is praise-worthy in the church must have been inquired
into; for 151all without him is death, and darkness, and sin.
All life, light, and power are from him alone. And the instances of things
expressly assigned unto him which we have insisted on are sufficient to
manifest that the whole being and welfare of the church depended solely on
his will and his operations. And this will yet be more evident when we
have also considered those other effects and operations of his, which being
common to both states of the church, under the Old Testament and the New,
are purposely here omitted, because the nature of them is more fully
cleared in the gospel, wherein also their exemplifications are more
illustrious. From him, therefore, was the word of promise and the gift of
prophecy, whereon the church was founded and whereby it was built; from him
was the revelation and institution of all the ordinances of religious
worship; from him was that communication of gifts and gracious abilities
which any persons received for the edification, rule, protection, and
deliverance of the church. All these things were wrought by “that one and
the self-same Spirit, which divideth to every man severally as he will.”
And if this were the state of things under the Old Testament, a judgment
may thence be made how it is under the New. The principal advantage of the
present state above that which is past, next unto the coming of Christ in
the flesh, consists in the pouring out of the Holy Ghost upon the disciples
of Christ in a larger manner than formerly; and yet I know not how it is
come to pass that some men think that neither he nor his work is of any
great use unto us. And whereas we find everything that is good,
even under the Old Testament, assigned unto him as the sole immediate
author of it, it is hard to persuade, with many, that he continues now to
do almost any good at all; and what he is allowed to have any hand
in, it is sure to be so stated as that the principal praise of it may
redound unto ourselves. So diverse, yea, so adverse, are the thoughts of
God and men in these things, where our thoughts are not captivated unto the
obedience of faith!

But we must shut up this discourse. It is a common saying
among the Jewish masters that the gift of the Holy Ghost ceased under the
second temple, or after the finishing of it. Their meaning must be, that
it did so as to the gifts of ministerial prophecy, of miracles, and of
writing the mind of God by inspiration for the use of the church.
Otherwise there is no truth in their observation; for there were afterward
especial revelations of the Holy Ghost granted unto many, as unto Simeon
and Anna, Luke
ii. 25–38; and others constantly receive of his gifts and
graces, to enable them unto obedience, and fit them for their employments;
for without a continuance of these supplies the church itself must
absolutely cease.